
Glass 1^9 )3 ^OJ 

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COPYRIGHT DEPOStr. 



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Of this edition seven hundred and fifty copies were 

printed and five hundred offered for sale. 

This copy is number 



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A PAGEANT OF 
THE THIRTEENTH CENTURY 

FOR THE 

SEVEN HUNDREDTH 
ANNIVERSARY 

OF 

ROGER BACON 

GIVEN BY COLUMBIA UNIVERSITY 



THE PLAN AND THE NOTES BY 

JOHN J. COSS 

OF THE DEPARTMENT OF PHILOSOPHY 
THE TEXT BY 

JOHN ERSKINE 

OF THE DEPARTMENT OF ENGLISH AND COMPARATIVE LITERATURE 
THE ILLUSTRATIONS BY 

CLAGGETT WILSON 

OF THE DEPARTMENT OF FINE ARTS, TEACHERS COLLEGE 



mr 




NEW YORK 

COLUMBIA UNIVERSITY PRESS 

1914 

ALL RIGHTS RESERVED 






^1 



COPYRIGHT, I914 

BY 

COLUMBIA UNIVERSITY PRESS 



Published October, 1914 



OCT 17 1914 



PRINTED FROM TYPE BV 

DOUGLAS TAVLOR ft CO. 

NEW YORK 



'CI,A38091G 



Prefi 



ace 



nPHIS Spring, when Columbia University was 
considering some way to keep the seven 
hundredth year of Roger Bacon's birth, Mr. John J, 
Coss, of the Department of Philosophy, proposed 
that all branches of the University should collaborate 
in a pageant, to exhibit Bacon's life and his signifi- 
cance, and to illustrate the age in which he lived. 
The educative value of such an entertainment and 
the inspiration of such a collaborating between 
scholars in various fields recommended the plan 
at once. 

Mr. Coss also suggested the preliminary scenario 
of the pageant, as well as the original idea. Though 
modified by discussions in committee and changed 
here and there in the process of composition, this 
scenario has in general been followed, and the chief 
credit for the pageant, therefore, belongs to Mr. Coss. 
For the text based upon his plan, I am responsible ; 
but he has assisted me with his scholarship, with his 
suggestions, and with his criticisms, and he has be- 



sides planned for the staging of the pageant in 
every detail. 

Months of research would not have been too 
much to spend in preparing these scenes. But since 
our time was short, we determined to honor Bacon 
with what scholarship we might have in hand, rather 
than with a forced show of erudition. We have, 
therefore, framed these episodes upon well-known 
and obvious sources, and the kindness of several 
colleagues who have read and approved our manu- 
script leads us to hope we have made no serious 
blunders. 

The wish that the pageant might be a collabo- 
ration has been happily fulfilled. We lack space to 
acknowledge all the generous aid we have had from 
every part of the University. But the pageant 
would not have been possible, had it not been for 
certain tireless workers, who bore the brunt. Mr. 
Walter Henry Hall, of the department of Music, 
has selected and arranged the incidental music- 
Mr. Claggett Wilson, of the department of Fine 
Arts, Teachers College, has designed all the 
costumes and prepared the illustrations for this 
book. Mr. La Mont A. Warner, assisted by Mr. 
Robert Gray, of the department of Interior Decora- 
tion, Teachers College, has made posters, banners, 
and stage plans. Miss Jane Fales, Professor of the 



History of Costume, Teachers College, has directed 

the making of the costumes. Mr. E. R. Smith, of 

the Avery Library, has put at the disposal of the 

pageant workers his wide acquaintance with books 

on costume and design. Miss Caroline Fleming, 

of the department of Philosophy, has very kindly 

read the proofs of this book. To all of these and 

to the friends too many to name, I offer my personal 

thanks. 

John Erskine 

Columbia University 

September i, igi4 



The picture of the thirteenth century does not begin until 
Part II. Part I is introductory and represents the earlier 
cidtural elements to which the thirteenth century was in 
large measure indebted for the character of its life and 
learning. 

Averrocs (1126-1198), the greatest of the Moorish 
philosophers, is chosen as the central figure of this part of 
the pageant because the summary of Greek learning found 
in his many works gained ready entrance into Christendom 
in the course of the twelfth and thirteenth centuries. More 
than any other man he brought to the Christian nations an 
understanding of Aristotle and of science. 



THE CULTURE OF THE THIRTEENTH 
CENTURY 

A PAGEANT OF MEDIEVAL LIFE 



PART I 



PROLOGUE 



(Averroes enters, and slowly crossing the stage, stops with 

surprise at sight of the audience. He walks 

towards them and speaks) 



AVERROES 

Who are ye? For what purpose are ye come? 
Idling your hour away, with curious eyes 
To take your fill of shadows? Or in heart 
To watch with me the old and patient stars 
Still in their silent motions unperturbed — 
Whether we read their influence or are blind — 
Marching forever with the eternal mind? 

I am Averroes, a lonely name. 

9 



Though from afar I carried first the lamp 

That lights your world, though from his fading heaven 

I brought down mighty Aristotle, the star 

Brightest that in the thought of Allah flamed. 

Yet I arrive, a name ye hardly know, 

Unreal, unwelcome. True and shining things 

Are ghosts, till love the blood of welcome brings. 

But the Arabian believer would not own 
Kinship with me ; my hand too fearless loosed 
The tangled mysteries of soul and brain. 
What by the eye is seen, by finger touched. 
Or only by the still heart subtly felt, — 
What can be known, all that on reason waits 
To measure and explore, I wrenched away 
From vagueness and gave wholly to the brain. 
Though in the placid hands of faith remained 
Infinity of hopes and far desires. 
My people feared me, lest a greater pride 
Than Shaitan's Allah's kingdom would divide. 

Nor would the Christians have me, though I built 

Solid the floor whereon their mount of faith 

Still lifts. I gave the Church another mind ; 

From me they drew fresh weapons and new dreams. 

Yet in their eyes a pagan, they put by 

Their armourer unthanked, nor learned from me 

More of this world than helped them to the next, 

Nor touched the pearls of truth that strew the earth. 

But in the sea of fathomless perhaps 

Would dive and come up poor. Would not the wise. 

Heart after heart, render to Allah praise 

For certain good? for knowledge most of all? 

Patience is the reward of them that serve. 
Patiently the forgotten, from their place 
Watch the clear stars of truth ride unperturbed, 



And watching, feed on comfort. Now I see 
The elder prophets of the times I served, 
Moments of day still circling through the night, 
Fountains of faith and citadels of law, 
Light-bringers all, scholar and saint and king. 
Watch while they pass in their bright wandering. 

(He has moved to the side of the stage, and noiv raises his 
arms to greet the vision) 



In the culture of the Middle Ages there znjas no element 
so powerful as the Church. Intellectually, morally, and 
politically her influence dominated the European peoples for 
centuries. 

This scene represents in procession the important figures 
in the ecclesiastical tradition, and especially calls attention 
to the four Doctors of the Latin Church. 

The following Greek and Latin Fathers appear in this 
scene: 

St. Ignatius (d. c. 115) 

St. Polycarp (d. c. 155) 

St. Justin Martyr (d. c. 163) 

St. Irenaeus (d. c. 202) 

Tertullian (c. iso-c. 220) 

Clement of Alexandria (c. 150-c. 220) 

Origen (186-253) 

St. Cyprian of Carthage (d. 258) 

EusEBius OF Caesarea (c. 264-c. 340) 

St. Cyril of Jerusalem (c. 315-c. 386) 

St. Athanasius (c. 296-c. ^y^,) 

St. Basil of Cappadocia (329-379) 

St. Gregory of Nazianzen (c. 325-c. 395) 

St. Gregory of Nyssa (c. 335-0. 400) 

St. John Chrysostom (347-407) 

St. Hilary of Poitiers (d. 368) 

St. Ambrose (d. 397) 

St. Jerome (c. 340-420) 

St. Augustine (354-430) 

Theodoret (390-457) 

Socrates of Constantinople (d. 440) 

SozoMEN (c. 400-C. 450) 

St. Leo (d. 461) 

St. Gregory the Great (d. 604) 

St. Isidore of Seville (d. 636) 

The Venerable Bede (d. 735) 

St. John of Damascus (d. c. 754) 

12 



SCENE I 

PROCESSION OF THE CHURCH FATHERS 

AVERROES 
I see the ancient Fathers, the Church makers. 

(Voices off the stage are heard chanting the Magnificat 
in a Gregorian mode. The Church Fathers enter in slow 
procession. They halt and face the audience, as the four 
chief Doctors in turn reach the center of the stage, step 
forivard and speak. When the voices sing, the procession 
slozvly moves again) 

VOICES 

My soul doth magnify the Lord, and my spirit hath re- 
joiced in God my Saviour. 

For he hath regarded the lowHness of his handmaiden. 

For behold, from henceforth all generations shall call me 
blessed. 

ST. AMBROSE 

I am Ambrose, to all pagans enemy. 
When of the Arians God smote the heresy, 
I was His rod. 

VOICES 

For he that is mighty hath magnified me, and holy is his 
Name. 

And his mercy is on them that fear him throughout all 
generations. 

ST. AUGUSTINE 

I am Augustine, once unbelieving. 
In Holy Church I found for all men's saving 
The City of God. 

13 



VOICES 

He hath shewed strength with his arm, he hath scattered 
the proud in the imagination of their hearts. 

He hath put down the mighty from their seat, and hath 
exalted the humble and meek. 

ST. JEROME 

I am Jerome, the hermit, a glad instrument 
Whereby God made to spread His testaments, 
Comfort to bring. 

VOICES 

He hath filled the hungry with good things, and the rich 
he hath sent empty away. 

He remembering his mercy hath holpen his servant Israel, 
as he promised to our forefathers, Abraham and his seed, 
for ever. 

ST. GREGORY 

I am Gregory, who enlarged the Church's power. 
I set the ancient ceremony in order. 
I taught faith to sing. 

(Exeunt) 
VOICES 

Glory be to the Father, and to the Son, and to the Holy 
Ghost ; 

As it was in the beginning, is now, and ever shall be, 
world without end. Amen, 



14 



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This scene celebrates the codification of the Roman lazu 
by the Byzantine scholars in December 5jj. Through the 
use of older codes, the exclusion of contradictory and anti- 
quated decisions, and the introduction of recent enactments, 
commissions appointed by Justinian prepared a series of 
legal zvorks which bore his name and zvhich profoundly in- 
fluenced the western zvorld from the tzvclfth century. 

The speeches in this scene are adapted from the commis- 
sions and from the constitutions of the "Digest" and from 
a poem by Paulus Silentiarins written for another occasion. 

Justinian (483-565) : Roman Emperor at Constanti- 
nople, re-conqueror of Italy and northern Africa, builder of 
public zvorks and churches, including St. Sophia, ardent 
churchman, patron of letters, codifier of laws. 

Theodora (0508-548) : 'Actress, dancer, able and am- 
bitious zvife of Justinian. 

Tribonian (0490-0547) : Jurist, minister, member of 
the commission of ten which prepared the Code, President 
of the Digest-Commission of sixteen. President of the 
Institutes-Commission of three. 

Theophilus: Professor of Lazu at the University of 
Constantinople, member of the Institutes-Commission. 

DoROTHEUS: Professor of Lazu at the Lazu School at 
Beyrout, member of the Institutes-Commission. 

Epiphanios : Patriarch of Constantinople 530-5^6. 

Paul Silentiarius : Chamberlain, senator, and poet. 

John of Asia (0505-0585) : Historian. 

John the Cappadocian : Praetorian Prefect. 

Anthemius of Tralles; Isidorus of Miletus; Igna- 
tius : Architects of St. Sophia. 

Body-guard, ladies of the court, priests, jurists, Persian 
officials. 

16 



SCENE II 



JUSTINIAN AND THE CODIFIERS OF THE 
ROMAN LAW 

AVERROES 
I see Justinian, who revised the law. 

{Enter the court, and after them Justinian and Theodora, 

who mount their thrones. Paulus Silentiarius 

addresses them with a poem) 

PAULUS SILENTIARIUS 

Emperor Caesar Flavius Justinianus, 

Pious and happy. 

Renowned conqueror and triumpher, ever august. 

Greatness of mind, intelligence, and faith 

In thee we admire. May God destroy in wrath 

Them that admire thee not! who dost bestow 

Kindness on kin and stranger, friend and foe. 

Thee we admire and her who shares thy state, 

The Empress Theodora, good and great. 

Fortunate and all virtuous, fair and wise. 

No danger hurt thee ! Thy defences stand 

Less in thy spears and shields than in God's hand. 

Christ is thy counsellor; no enterprise — 

Law-giving, nor planting of cities east and west, 

Building of churches, waging of wars, nor, best, 

Ceasing from battles — without Him begins; 

His arm with thine, not thine alone, the victory wins. 

Now to thy wonders add this miracle — 

Teach us fit words wherein thy deeds to tell, 

If thy vast worth shall otherwise be seen 

Than in our love for thee and for thy Queen. 

17 



JUSTINIAN 

Paulus Silentiarius, Chamberlain, 

Senator: thou hast spoken like a poet — 

A good man, yet a poet. We do indeed 

Govern by the authority of God, 

In His name waging war, advancing peace. 

And, by His strength vouchsafed, building the state. 

First of His aids on earth we count the law. 

Therefore, because our statutes, handed down 

From ancient Romulus who founded Rome, 

Were sore confused, spreading interminably 

Beyond the reach of patience even to read. 

Our will was to amend and make them clear. 

And into one book gather them all. We chose 

For this hard task a most distinguished man, 

Tribonianus, master of the offices, 

Ex-quaestor of our sacred palace, ex-consul; 

We chose Theophilus and Dorotheus, 

Illustrious and most eloquent professors, 

With other brilliant and hardworking men. 

Now, conscript Fathers, and all men in the world. 

Hear the new law Tribonian gives to Rome. 



TRIBONIAN 

Emperor Caesar Flavius Justinianus, we lay before thee 
the Roman law, from the founding of the city to the days 
of thy rule, one thousand and four hundred years, now 
brought into one harmony, without repeating or contra- 
diction, with no two rules for any question. We have cor- 
rected what in the old books was misplaced or superfluous 
or unfinished, and what is obsolete we have left out. That 
the writings in this book may never beget ambiguity, we 
have used no trickery of speech nor compendious conun- 
drums. Yet we have so honored the ancient authorities 
that we have here mentioned the names of all who were 
learned in the law; from thirty-nine of them have we 
quoted, and we have read two thousand treatises. All this 
we have concluded in five years, though we had not ex- 
pected to finish it in ten. 

We have set forth one system of law for all men. For 
justice is the constant purpose which gives to every man 
his due, and the knowledge of law should be the knowledge 

l8 



of the just and of the unjust. The laws here ordered teach 
us to live honestly, to injure no one, to render each man 
what is his. To thee we offer them, and to Almighty God, 
and to Him we give thanks, Who doth vouchsafe to thee 
successful waging of war, the enjoyment of honorable 
peace, and the giving of the best laws, not only for our own 
age, but for all time. 

JUSTINIAN 

Conscript Fathers, and all men in all lands, 
Now render God your praises, Who would keep 
Works of enduring benefit for our hands. 
Revere these laws, and let the old ones sleep. 

(The Court dancers appear) 

(Exeunt) 



iq 



The previous scenes have shozvn the continuation of the 
Greek and Roman tradition. This episode brings before 
us the Germanic peoples, forerunners of the modern na- 
tions. Charles the Great is here portrayed as a friend of 
learning, the patron of the schools ivhich were to educate 
the barbarians in the heritage of the past and so prepare 
for the culture of the thirteenth century. The date of the 
scene is about ySy. The speeches are adapted from a 
capitidary of Charles on education, from the biography by 
Einhard, and from the dialogue between Pippin and Alcuin 
quoted by Guizot. 

Charles the Great (742-814) : King of the Franks, 
Roman Emperor from 800. 

HiLDEGARD (759-783) : Wife of Charles. 

Pippin the Hunchback; Charles (772-811) ; Pippin, 
King of Italy (777-810); Louis the Pious (778-840); 
Hrotrud, a daughter (772-810) : Children of Charles. 

Alcuin (735-804) : A Northumbrian, student at York. 
master of the Palace School (782-796), Abbot of St. 
Martin in Tours. 

Scholars of the Court and School: Peter of Pisa, gram- 
marian; Paul the Deacon, a Lombard historian; Arno, 
Bishop of Salzburg, Archbishop of Orleans; Paul, Patri- 
arch of Aquilci; Clement the Scot; Einhard, the 
biographer of Charles the Great; Theodolf, the Spanish 
poet; Angilbert, son-in-laiv of Charles and father of 
Nithard the historian. 

Soldiers, ladies of the court. 



SCENE III 

CHARLES THE GREAT AND ALCUIN 

AVERROES 

King Charles the Great, who warred against the Moors, 
Yet welcomed learning for his people's sake. 

(Enter the court, and last of all Charles the Great, who 
mounts his throne) 

CHARLES THE GREAT 
Paul the Deacon, read them the order. 

PAUL THE DEACON 

Charles, by the Grace of God King of the Franks and of 
the Lombards, and Patrician of the Romans, to all the 
faithful: 

We command that the bishoprics and monasteries, com- 
mitted by Christ's favor to our charge, shall be given not 
only to a regular and holy way of life, but also to the study 
of letters; and that all men everjrwhere shall teach and 
learn as they are able and as Heaven permits. For as by 
obedience come good morals, so by study come good sen- 
tences ; and they who would please God in anything may as 
well begin with their speech. A good deed, doubtless, is 
better than a just word, but a man must know what is right 
before he can do it. Therefore, let him who has good in- 
tentions learn to say what he means. For if he lack skill 
to speak or write, how shall he understand the Scriptures? 
And if he mistake the word, how shall he grasp the doc- 
trine? Apply yourselves, therefore, to the study of letters, 
and let those who know instruct those who will learn. 

21 



CHARLES THE GREAT 

Ye know me, a strong fighter, not a clerk; 
Easier fifty Saracens than a book. 
Yet it behooves no man to leave unread 
What God has written by the pen of saints, 
And with His own hand written in the stars. 
I know the stars, and somewhat I can count. 
Nightly I trace and trace my tablets over, 
So with hard study sometime I shall write — 
Shall I not, Alcuin? I began too old. 
Perchance, but do ye now begin, younger 
And wiser. Alcuin, master of my school. 
Will teach us all. Where is that son of mine? 
Question the master! Let us hear good words 
Well handled, and truth sprouting out of them. 
Begin ! 

PIPPIN 
What is winter? 



ALCUIN 
The exile of spring. 

PIPPIN 

What is spring? 

ALCUIN 
The painter of the earth. 

PIPPIN 

What is summer? 

ALCUIN 
The power which clothes the earth, and ripens fruit. 

PIPPIN 
What is autumn? 

22 



ALCUIN 
The granary of the year. 

PIPPIN 

What is the year? 

ALCUIN 
The chariot of the world. 

PIPPIN 
What is life? 

ALCUIN 

Happiness for the happy, misery for the miserable, the 
expectation of death. 

PIPPIN 
What is death? 

ALCUIN 

An inevitable event, a doubtful journey, a subject of tears 
for the living, the confirmation of wills, the robber of men. 

CHARLES THE GREAT 
Good! 

PIPPIN 
What is the earth? 

ALCUIN 

The mother of all that grows, the nurse of all that exists, 
the granary of life, the gulf that swallows up all things. 

PIPPIN 

What is faith? 

ALCUIN 

The assurance of unknown and marvelous things. 

23 



PIPPIN 
What is marvelous? 

ALCUIN 

I saw the other day a man standing, a dead man walking, 
a man walking who had never breathed. 

PIPPIN 
What is it? 

ALCUIN 
An image in the water. 

PIPPIN 
Of course ! I've seen that. 

ALCUIN 

Now I will question you. One who is unknown to me 
has talked with me, having no tongue and no voice; he 
never was, he never will be, I never heard him, I never 
knew him. (A pause) What do I mean? 

PIPPIN 
Was it a dream, master? 

ALCUIN 

It was. I will question you again. What is that, which 
at the same time is and is not? 

PIPPIN 
Nothing. 

CHARLES THE GREAT 

Enough. Well done. Ye see how knowledge comes. 
Study to fill your heads with speech like this. 

(Exeunt) 
24 



A 

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an 

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n 

V 

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g 

3 




This scene in the Golden Age of the Caliphate represents 
Al Ma'mun, greatest of Abbasid Caliphs, at the height of 
his power. It calls attention to the worldly dominion and to 
the culture of the Eastern peoples, — of the Semitic Arabs, 
and more particularly of the Iranian Persians, who, though 
not the princes, were the real power in the intellectual life 
of the Caliphate in Baghdad. Poets, translators, and scien- 
tists of Persian race, and now and then an Arabian and 
Christian scholar, studied and wrote in Baghdad from the 
eighth to the tzvelfth centuries; and through their writings 
and those of the Moors and Jews of Spain the peoples of 
the West received in the twelfth and thirteenth centuries 
a knowledge of the ancient philosophers and of the scien- 
tific discoveries of the past. 

The time of the scene is about 8^0. The speeches are 
based on various histories of Baghdad and the Arabs. 

Al Ma'mun (786-833) : Caliph 813-833. 

Hasan Ibn Sahl : A Persian Visir of Ma'mun. 

Tahir, The Ambidexter: General of Ma'mun, Gov- 
ernor of Khurasan from 820. 

IsHAQ ibn Ibrahim al Mausili: A Persian singer and 
poet, companion of Ma'mun. Ya 'qub ibn Ishaq al 
KiNDi (d. 864) : An Arab physician, scientist, philosopher. 
Ibn Qutaiba (d. 828) : An Arab historian and literary 
critic. Abu Zaid Hunain ibn Ishaq, of Hira (c. 809- 
873) : A Christian Arab, physician, greatest of all trans- 
lators of the Classics. Abu-'l Atahia (d. 828) : A poet. 
Ibn Sa'd (d. 845) : Secretary to Al-Waqidi, historian of 
Muslim conquests. Sahl ibn Harun : Private secretary 
of Ma'mun, an orthodox Muslim, director of the "House 
of Wisdom." Muhammed; Ahmad; Hasan Yahya ibn 
Abi Mansur: Members of the "House of Wisdom" 
("Treasure of Wisdom"). 

Physicians, warriors, representatives from the Turks of 
Central Asia, from a King of India, from the Chinese, the 
Egyptians, and the Byzantines. 

26 



SCENE IV 

THE CALIPH OF BAGHDAD AND THE HOUSE 
OF WISDOM 

AVERROES 

I see that Caliph, the wisdom lover, 
Who honored the supreme philosopher. 

(Enter the court and the scholars, and last the Caliph, who 
mounts his throne. The Grand Visir Hasan speaks) 

HASAN 

Vicegerent of God, Sultan of God on earth, 
Behold thy House of Wisdom at thy feet ! 
They, gathered from all places in the world, 
With bloom of knowledge make thy palace sweet — 
What heals the sick, what metals turn to gold. 
And whither sails through heaven the starry fleet. 
Speak to them. Shadow of God ! As once to thee 
The vision entered, marvelous and true — 
Great Aristotle, throned in a dream — 
And the divine truth-hunger on thee grew, 
Prince of the Faithful, now our vision be. 
Look on us, and our love of truth renew. 

THE CALIPH MA'MUN 

Translators of the ancients, of Aristotle, 
Plato, Plotinus, Galen, Hippocrates, 
Learned and practised in the craft of healing, 
Light of my days ! In you the city lives, 
Baghdad, of old by charmed rivers set. 
After the shock of war rebuilt more fair 
Than when my joyous father, great Harun, 
Delighted in its streets, a king disguised. 
Hither the boats of the Euphrates come, 

»7 



Long caravans from Egypt through the plains, 
Hither the wares of China overseas, 
And bales from Mosul down the Tigris borne, 
Good fortune marches on us by all paths, 
But Time, alas, marches with swifter feet ! 
Life is a splendid robe, patterned too short. 
Our poets sing. Only the mind endures, 
And with that wealth ye make my city great. 
Yea, all its treasure of enchanted lanes 
And palace-roofs agleam, is to the wise 
Only a setting for more precious thought — 
A shrine for thee, Al Kindi, sage and good. 
Thou on a dead philosophy didst breathe. 
Thou art its life. When the old cunning failed 
Of medicine, thou didst restore the art. 
Happiness find thee here, and length of days! 

AL KINDI 

Sultan of God and comrade of the wise, 

I and my fellows glean from ancient minds 

Knowledge for thee in whom all knowledge dwells. 

I lay the art of healing in thy hand, 

Old as the world, but never till Al Kindi 

Has one been master of it. How to cure. 

Some say, only tradition tells, and some 

Hold that by trial only comes the skill ; 

But by the inward principles of things 

The true physician works unerringly. 

Familiar with the harmony of drugs 

As the lute-player with the strings in tune, 

We know what properties of saving herbs 

Match with the ills of body or of blood ; 

Out of disease we pluck untroubled health. 

Life out of death. We serve thee, O Ma'mun, 

And all thy tribe. Enjoy thy heart's desire ! 

Long may thy House of Wisdom light the land. 

THE CALIPH MA'MUN 
Allah, that blesses all, increase the light. 

(The court dancers appear) 

(Exeunt) 

28 



EPILOGUE 

(When the stage is cleared, Averroes remains standing 

with bowed head. His two sons enter. 

The elder speaks) 

SON 

Father, thy time is past ; thou wanderest too ; 
Thou art with the forgotten stars. 

AVERROES 

My sons, 
Who would not wait beyond his hour, to watch 
The happier dawns and wiser hours to be? 
I, whom the faithful feared, this faith do hold — 
Truth within truth. Time's cycles shall unfold. 

(Exeunt) 



«9 



In the second part of the pageant the social and indus- 
trial life of the thirteenth century is presented, and Roger 
Bacon appears in all the scenes. 

Of Bacon's life we know little. Even the dates of his 
birth and death, 1214 and 12^4, are approximate. His 
earlier years, perhaps until 12^4, were spent in Oxford, 
zvhere he heard lectures. Like most theologians of his time 
he went to Paris for his Doctorate. Shortly after taking 
his degree, certainly not before 1245, he joined the Fran- 
ciscan order of friars. About 1250 he returned to Oxford, 
from whence in I2f,y Bonaventura, at that time head of his 
Order, called him to Paris. How he was treated there we 
do not know. Tradition represents him as imprisoned. At 
worst, he may have suffered some restriction of his teaching. 
In 126'/ he was asked by Pope Clement IV. to submit the 
results of his labors. Within a year he wrote the "Opus 
Majus," its supplement, the "Opus Minus," and its intro- 
duction, the "Opus Tertium." 

How his works were received we do not know. To-day 
we see in them much that conforms to Scholastic tradition, 
much that is false or of no consequence ivhen judged by 
our own standards, much that was novel to his age, yet not 
championed by him alone. At the same time, in the pages 
which he has left there breathes a spirit critical of the life 
and learning of his times, eager to discover the causes of 
human error and to correct them by detailed investigation. 
He was impatient of ignorance and pedantry, and he was 
indiscriminate in his criticism. 

A single reference, and that not altogether above sus- 
picion, tells us that Bacon was imprisoned in 12/8. His 
theology, or his difficult temper, rather than his scientific 
teaching, probably should be viezved as the cause of his 
trouble. By 12^2 he was writing and teaching again. He 
died in Oxford and was buried there in 12^4. 

30 



PART II 

PROLOGUE 

ROGER BACON 

Ye who on perished time complacent look 

And count them fortunate, though born too soon, 

Who had your thoughts, your knowledge, and your dreams, 

Tasting the feast ere the full board was spread — 

Know that those pioneers, the path-breakers. 

With pity look toward you, who break no path, 

But down the track of custom take your way. 

Wrapped in a seed of quaintness do ye find Ij 

Promise of your perfections, and in me ' ' 

A first crude sample of the modern man? 

I, Roger Bacon, bid you contemplate 

The brave outreaching spirit of my days, 

Whereof ye are the pallid consequence | 

And shadowy conceit. The idle flower 

Too long insults with praise the rooted tree 

For coming first. They only who begin. 

Who break the shell of precedent, and earn 

Integrity of knowledge for reward. 

Come when they will, they are the modern men. 

They must companion oft with echo-makers. 

Tradition-keepers, the timid, cautious ones. 

Superfluous and inconvenient ghosts 

Of what a man should be. I know the kind ! 

I felt the tides of knowledge turn in me 

From the intaking of reflected truth 

To the outgoing quest adventurous 

Of truth itself, whose will is to be sought ; 

I felt the stirrings in me of new pangs 

And agonies of light, and therein strove 

Prophetic all the strength that after me 

Wrestled with angels. Fellow and friend went by, 

31 



Of these embattled issues unaware ; 

I pitied them, as things by nature doomed, 

For in the sun then laboring up to dawn, 

No more should folk so feeble run about 

Calling the dead to do their thinking for them. 

My hope delays — still is the dawn put off. 

Ye that now hear me, are ye modem all? 

No comfortable ghost among you? Should I be 

In the wide world less solitary now? 

Look on the face those human seasons wore, 

What mingled light and color, mirth and love. 

When silent in the crowd I watched and thought. 

I saw the fiery cross, lifted in anger, 

March against unbelief, God's sepulchre ; 

I heard the courtly maker and his lute 

Warring with song against his lady's heart; 

The new-bom joy and dignity of toil 

Came sounding on, in brotherhood majestic. 

While the great lord, to hold his vassals true, 

Bound them with accidental loyalties. 

I saw the world astir, life at the quick, 

But turned aside, and in a quiet room 

Nobler accomplishment far off prepared. 

Look kindly back on those departed times. 

And be not proud; those times ask much of you. 

(Exit) 



32 



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The Crusaders of the thirteenth and of the tivo previous 
centuries were sometimes princes, sometimes adventurers, 
sometimes mere land-seekers, sometimes members of orders 
sworn to save the Holy Sepidchre from the Infidels, some- 
times friars and pilgrims, sometimes even holy-women and 
little children. Religious fervor, party hatred, desire for 
commercial gain and papal power each played its part in 
sending the West in arms against the East. Whatever the 
reason of their going, all the Crusaders at times must have 
felt that deep religious sentiment which is difficult to dis- 
sociate from the life of the Middle Ages. 

The hymn of this scene is the song of the first Crusaders. 
The words and the music are both dated about lopj. The 
speech of the Pope is adapted from a passage in Joinville. 

The Knights Hospitallers, called also the Knights of 
St. John of Jerusalem. They were established sometime 
prior to 1113 and wore a red surcoat with a white Maltese 
cross. 

The Knights Templars. They were established in 
I up and wore a white surcoat with a long red cross. 

The Teutonic Knights. They were established in 
II 90, and wore a white surcoat with a black cross. 

Knights outside the orders. 

Innocent III (1160-1216): Greatest of mediaeval 
popes, friend of the begging friars. 

St. Francis of Assisi (i 182-1226) : First of the Fran- 
ciscans. 

St. Dominic (1170-1221) : Founder of the Dominicans. 
Pilgrims. Friars. 



34 



SCENE I 



THE CRUSADERS 

(The Crusaders enter singing and their leaders take their 
stand in the center of the stage) 

CRUSADERS 

lerusalem mirabilis, 
" Urbs beatior aliis, 
Quam permanens optabilis, 
Gaudentibus te angelis. 

(Pope Innocent III advances to the center of the stage and 
lifts up a cross) 

INNOCENT III 

Brothers, behold the honor God has done you ! 
Chosen in this high enterprise, ye go 
To the deliverance of our blessed Lord. 
Heaven is your aid, as ye Heaven's aid would be, 
And them whom God will help, no man can harm. 

CRUSADERS 

Illuc debemus pergere, 
Nostros honores vendere, 
Templum Dei acquirere, 
Saracenos destruere. 

(Exeunt) 



3S 



The court of Frederick II in southern Italy presents a 
striking contrast to the scene before it. Gay, irreligious, 
pleasure loving, filled with the learning of the Saracens, and 
graced by care-free Bohemians from all Europe, the court 
zvas frowned tipon by the Pope; and the Emperor was 
more than once excommunicated. In poetry, in art, in 
science, and in lazv Frederick's court was, however, one of 
the most important of the Middle Ages. 

The date of the scene is about 1225. The first song is 
by Giraut de Borneil and is given in the translation of 
Justin H. Smith ("Troubadours at Home," Putnam). The 
second song is by Neidhart von Reuenthal. The music of 
the songs is that written for them in the tivelfth and thir- 
teenth centuries. 

Frederick II (i 194-1250): King of Sicily. Holy 
Roman Emperor after 1220, King of Jerusalem. "Ger- 
man by blood, Italian by birth, Arab by training." Patron 
of arts and sciences, law giver, unwilling Crusader. 

Henry (b. 1221) ; Enzio (b. 1220) : Sons of Frederick. 

Richard: High Chamberlain. 

Neidhart von Reuenthal (first half i^th century): 
a Minnesinger. 

A Troubadour. 

Two Saracen dancing girls. 

Pier della Vigna (i 190-1249) : Jurist, first sonneteer 
of Italy, favorite of Frederick. Theodore: The Em- 
peror's philosopher. The Praepostius: Head of Fred- 
erick's school of Medicine at Salerno. Leonardo Fibonacci 
of Pisa (b. 1175) : A mathematician. Antoli, The Jew: 
Translator of Averroes. Michael the Scot (c. 1170-c. 
1235) : Alchemist, astrologer, necromancer, physician, 
translator. Herman the German (c. 1200-1270) : 
Translator of Averroes and Aristotle. 

Saracen men at arms, Teutonic Knights, Moors, Sicilians. 

36 



SCENE II 

TROUBADOURS AND MINNESINGERS AT THE 
COURT OF FREDERICK II 

(Enter the court, after them the Emperor, who mounts 

the throne) 

FREDERICK 

Are the troubadours here? 

COURT CHAMBERLAIN 
All but Elia Cairel. 

FREDERICK 
Why comes he not? 

COURT CHAMBERLAIN 

He answered, "Let my Emperor take the cross 
As he hath promised Holy Church. A Knight 
Fights out of doors ; the women keep the house." 

(The Emperor recovers from his surprise at the rebuke, and 
continues nonchalantly) 

FREDERICK 

Always the men go singing to the wars, 
The women without glory wait at home. 
Is not the waiting brave? 

SARACEN DANCING GIRL 

Yea, men please God, 
They see the world, they get themselves a name ! 
We wait at home like children and behave. 
Or hear the troubadour, who thrives on heartaches, 
Warble his latest pain. 

37 



FREDERICK 

Thou needst not hear him; 
There are enough of us who like his song. 

SARACEN DANCING GIRL 

Signor, I see far off a happier age 
When women shall have free and useful hours, 
No longer the mere audience of the lute, 
Nor parcel of that household furniture 
Their masters leave behind ! 

FREDERICK 

Wouldst change things so? 
If ye would, the men won't! Come, Sir Troubadour; 
How fares thy study in the art of love? 
Art thou an aspirant, at the threshold kneeling? 
A suppliant, low-knocking at the door? 
Or dost thou hear her voice, as suitors hear? 
Or dost thou enter, laureate of love ? 

TROUBADOUR 

I will sing an auhade or dawn song, wherein first the 
friend speaks who keeps watch over the lover and his lady. 

(Sings) 

glorious king, true radiance and light; 

Lord, powerful God, be pleased with gracious might 
To guard my friend, for since the night descended 
He turns not back from perils where he wended. 
And soon will come the morning. 

Fair friend, — asleep, or wakeful in delight, 
Serenely rouse, nor slumber more to-night! 
For in the east the star hath well ascended 
That brings the day ; I know that night is ended, 
And soon will come the morning. 

1 call, fair friend. Oh, let my singing warn. 

And sleep no more! The birds that watch for morn 
Begin to chant, and 'mid the thicket hover; 
I fear the rival will find out the lover, — 
And soon will come the morning. 

38 



Fair friend, the window ! Look, and do not scorn 
The counselling stars that scarce the heavens adorn! 
That I am right, in those pale fires discover, 
Else yours a loss you never will recover, 
And soon will come the morning, 

I have not slept, fair friend, since you were there. 
But on my knees have made unceasing prayer 
That Mary's Son would grant you His protection. 
And give you back to my sincere affection. 
And soon will come the morning. 

Fair friend, remember how at yonder stair 

You begged and prayed that I would sleep forbear, 

And watch all night in dutiful subjection; 

You slight me now, you scorn the recollection, 

And soon will come the morning. 

(Speaks) 
Now the lover answers from within. 

(Sings) 

My fair sweet friend, such joys my coming stay, 

I would there were no dawning and no day ; 

Within my arms the loveliest form reposes 

That earth e'er saw ; they're hardly worth two roses,— 

That rival and the morning ! 

SARACEN DANCING GIRL 

You look not so love-lucky as you sing. 

I swear none ever loved you! A lute-warrior! 

Our hands are for the hands that fight with swords. 

TROUBADOUR 

Fair one, they say love never is deserved — 
Neither the joys nor punishments of love. 
Now I deserved neither my lady's heart 
Nor thy tongue. 

FREDERICK 

Peace! Will another sing? 

39 



THE MINNESINGER, NEIDHART VON 
REUENTHAL 
(Sings) 

Welcome, Summer, long-desired, 
Fair befall the f ruithf ul hour ! 
May, the merry month, begins 
To set the world in flower. 

He that asks a little joy, 
Lo, the earth with him is glad, — 
Shadowy wood, and sunlit field, 
And meadow wonder-clad. 

There the birds are singing now, 
Silent once in ice and snow. 
Sing to the May, your praises sing ! 
Winter, hearing, faster shivers 
Toward the long ago. 

FREDERICK 

Damsel, wilt thou adventure wit again? 
Or shall we let this singer go unmocked? 
Yea, let us leave off mocking, and consider 
How we may smooth yon old and angry Pope. 
Elia Cairel is right — vows must be kept ; 
I must prepare some day to take the cross. 

(Exeunt) 



40 



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The mediaeval craft-gilds were an important feature of 
the industrial life of Europe from the twelfth century. All 
the zvorkers in one trade organized for common ivorship^, 
common commercial protection, and mutual personal bene- 
fit. They had charters, laws, and symbols of their trade; 
they regulated the amount, quality, and price of the zvork of 
their members and stood sponsor for their good behavior. 

These craft-gilds developed alongside of the merchant- 
gilds of the twelfth and thirteenth centuries. The mer- 
chant-gilds were unions of all those ivithin a town who 
owned land and were interested in trade. They arose as 
guardians of the peace, and as such fostered commerce. 
They were chartered by lords and kings, and took to them- 
selves the right to regulate all sales to those within the town 
and all purchases from those without it. As tozvns grezv 
and industries increased and specialised, many workmen 
who were excluded from the merchant-gilds organized the 
craft-gilds. The groups of those interested in the same 
trades gradually acquired the civil powers zvhich the older 
gilds had possessed, and soon the craft-gilds, not the one 
merchant-gild, stood as the guardian of the zvelfare of the 
tozvn. 

Craft-gilds developed in much the same way in British 
and in continental towns. London and Paris probably pre- 
sented the greatest complexity of organization in the thir- 
teenth century, but smaller towns in England, Scotland, the 
Lozv Countries, France, Germany, and Italy displayed much 
the same industrial situation. 



A» 



SCENE III 

MEDIAEVAL INDUSTRY 
A PROCESSION OF THE GILDS OF LONDON 

The Clothing Gilds 

The Weavers The Drapers 

The Dyers The Tailors 

The Fullers The Glovers 

The Cloth Workers The Shoemakers 

The Cobblers 

The Food Gilds 

The White Bakers The Butchers 

The Brown Bakers The Fish-mongers 

The Brewers The Wine Merchants 

The Pepperers 

The Building Gilds 

The Bricklayers The Plasterers 

The Joiners The Pavers 

The Carpenters The Glaziers 

The Painters 

Various Gilds 

The Innholders The Cordwainers 

The Goldsmiths The Barbers, Chirurgeons, 

The Silversmiths and Peruke-makers 

The Musicians The Wax Chandlers 

The Bookbinders The Stationers 

The Basket-makers 



43 



The thirteenth century was the time of Magna Charta and 
of the trial by jury, but its dominant political feature was 
feudalism. In depictijtg feudal custom, Louis IX is chosen 
as the chief figure because his character and his ability 
to keep his vassals in order made him. one of the great 
mediaeval overlords. 

The events represented in this scene occurred in 1241, 
and are in part described by an eye-witness, the Sire de 
Joinville. 

Louis IX (1215-1270): King of France, Crusader, 
Saint. 

Margaret of Provence : Queen of Louis. 

Blanche of Castile (1187-1252): Mother of Louis. 

Alphonso, Count of Poitou and Auvergne (1220- 
1271) : Brother of Louis. 

Robert, Count of Artois: Brother of Louis. 

John, Count of Dreux (b. 1220). 

Hugh, Count of La Marche. 

Peter, Count of Brittany. 

John, Count of Soissons. 

Count of Boulogne. 

Count of St. Pol. 

Monseigneur, the King of Navarre. 

Monseigneur, Imbert de Beaujen. 

Monseigneur, Enguerrand de Coucy. 

Monseigneur, Archamboult de Bourbon. 

Jean de Joinville (1224-13 17). 

Archbishops, Bishops, Knights, Ladies. 
Sergeants of the Count of Poitou. 

44 



SCENE IV 

A FEUDAL COURT 
KING LOUIS IX AT SAUMUR, IN ANJOU 

(Enter Alphonso, count of Poiton, and his court) 

ALPHONSO 

Signers, my brother Louis, King of France, 

Hither to Saumur comes, to hold full court. 

I will ask knighthood of his sainted hands 

For me and thee, good comrade, John of Dreux, 

And after will I yield my fealty 

To one who has no equal on this earth 

For kingship ; for he governs first himself. 

His people next, and by his knighthood brings 

God's order on the mischief of this world. 

(Enter King Louis and his train. Alphonso kneels, kisses 
the King's hand, then leads him to the throne) 

LOUIS 

Brother, this loving welcome speaks thy heart 
True as of old. Now ask of us some grace, 
Lest, ere we know, we sink too deep in debt. 

ALPHONSO 

King, beyond need of purchase we are thine. 
Yet I have craved long since this boon of thee — 
Make us thy knights, myself and John of Dreux, 
My faithful comrade. 

LOUIS 

Lords, it shall be so. 
Sire de Joinville, and thou. Count de la Marche, 
Bring swords and spurs. 

(The King gives the right spur to the Sire de Joinville, 
ivho, kneeling on one knee and putting Alphonso's right 
foot on his knee, fastens on the spur, signing the candidate's 

45 



hnee zuith the cross. In like manner Count de la Marche 
fastens on the left spur. The King then girds Alphonso 
xvith the szvord, and embracing him, lifts his right hand and 
smites him on the shoulder) 

LOUIS 
Be thou a true knight. 

(A priest holds up the crucifix, zvhich Alphonso touches as 
he makes his vow) 

ALPHONSO 
I swear to fight for God and Holy Church. 

(The ceremony is repeated for Count John of Dreux) 

LOUIS 

Keep ye your vows ; fight only for Lord Christ, 
Do nothing that ye would not all men saw, 
Say nothing that ye would not all men heard ; 
Christ sees and hears. Be worthy and upright. 
Worth and uprightness are such pleasant things 
As even to name is sweetness in the mouth. 

(Alphonso, laying aside his arms, stands before the King) 

ALPHONSO 

King and my brother, in your fealty 

Put me, and in your homage, for those lands 

And goods bequeathed me by our common father. 

LOUIS 
Wilt thou in all things be my man? 

ALPHONSO 
I will. 

(Kneels and places his hands between the hands of 
the King) 

Sire, I become thy man. I promise thee 
Fealty for the future as my lord 
Against all other men, living or dead, 
And I will serve thee as the fief requires. 

46 



LOUIS 

And I receive and take thee as my man, 
Giving thee, for a sign of faith, this kiss. 

(Alphonso rises and receives his sword. The King 
addresses the court) 

Lords, ye behold this good estate, where dwell 

Brotherlike, king and followers at one. 

Each hath his place, and called by God thereto, 

'Tis his salvation to obey the voice. 

The King, who hath his throne from the Most High, 

Is Heaven's man ; and they that hold from him 

Are his ; and lower still, who lean on them. 

Loyalty within loyalty, are theirs ; 

So the world's family reaches up to God, 

Each in his order perfect, as the stars 

That keep their course, or as the angelic host 

Rising from thrones and principalities 

To Cherubim and Seraphim and Powers, 

Yet perfect all, and equal in God's sight. 

Scorn not your post, like Lucifer, who aspired 

Out of his place, and tumbled down to hell. 

The English Barons from that weakling John 

Wrested a charter, a mean lawyer's writ. 

As though to curb heaven's will before the sheriff. 

Yet heard I never that their serfs had ease 

From serving them ! no charters talked of there ! 

But if they yield not to the king, shortly 

No man to them will yield; the storied house 

Of faith will scatter like burnt autumn leaves. 

One level blackness. Oh, let freedom be 

Obedience, let our charter be God's will! 

(Alphonso offers to escort the King to the banquet) 

ALPHONSO 

Brother, the feast is ready. Yet our life 

More from thy goodness profits than from meat. 

(Exeunt) 



47 



In the third part of the pageant the religious and aca- 
demic aspects of the thirteenth century find their representa- 
tion in scenes where Roger Bacon holds the center of the 
stage. Had men been asked in Bacon's time to name the 
greatest figure in the learned world they woidd not have 
mentioned the English friar. They would have pointed to 
Albert the Great, or to Thomas Aquinas. 

It is Thomas, therefore, greatest of the Schoolmen, the 
recognised philosopher of the Roman Church, who speaks 
the prologue to the scenes he yields to Bacon. His talent 
was early apparent in Italy, his home-land; it zvas disci- 
plined under Albert the Great in Cologne and Paris; it came 
to its fidl manifestation in the "Summa" it created for all 
the ivorld. As a teacher, Thomas not only convinced his 
hearers, but he stirred them as well. As a ivriter, he pre- 
sented the articles of his faith, in question and answer, 
reasoned with all the skill and rigor of the logic of deduc- 
tion, yet he disguised none of the difficulties ivhich its ene- 
mies might suggest; but he had such command of the teach- 
ings of the ancients and of his contemporaries, and so fused 
them with the spark of his own genius that he overcame his 
critics, and left behind him the "final construction of the 
mediaeval Christian scheme." 



48 



PART III 

PROLOGUE 

THOMAS AQUINAS 

Of those who in a troubled age were caught 
Between two currents of contending truth, 
I was the reconciler. One way the Church 
Drew us, the faith delivered to the saints. 
And one way drove the mind of Aristotle. 

Hither by hands Arabian — Avicenna, 

Averroes, — came his philosophy, 

A Grecian gift, pleasant and perilous. Then 

Young Abelard, the questioner, who would gauge 

By reason the furthest mysteries of heaven. 

Not in a glass darkly, but face to face 

Daring to look on God. That humble man, 

Peter the Lombard, for a widow's mite 

Then gave to Holy Church the Sentences, 

To lay the reckless seas Abelard raised. 

Albert the Great, that strong intelligence. 

My master, then arose, who greatly toiled 

To show truth single in the universe. 

And the Philosopher, where true at all. 

One with the Fathers and with Holy Writ. 

His task I finished, Thomas of Aquino, 

And wed indissolubly our ancient faith 

Forever with her ancient enemy. 

I showed the power of reason — not, like Abelard, 

Making presumptuous mockery of heaven. 

But in its realm ; and where the borders lie 

I showed, between what man himself can know, 

And what is knowable, but not by man. 

And what no man discovers, but receives 

From Power, Wisdom, Love, which three God is. 

Nature and God make nothing vain ; all light 

Is to be walked in. Yet illusion oft 

This sin-enchanted world deceives ; not all 

That shining seems, is light. And oft our wills 

Are partisan, less loyal to the truth 

Than to its radiant ministers. Foothills 

Of reason we can climb, therefrom discern 

Mountains unclimbed, and further heights therefrom 

Argue, though not discerned. Reason alone 

Walks lowly ; winged with faith, it guides toward heaven. 

See now a man whose reason guides toward earth. 
And truth he yearns to worship in this world. 

(Exit) 

49 



The miracle play here presented is adapted from the 
Chester Cycle. Though a liberty has been taken ivith the 
facts, in dating this particular play so early and locating it 
in Oxford, it furnishes a scene typical of the thirteenth- 
century English town. 

"Sumer is icumen in" is a Northumbrian round. Our 
text and music come from a manuscript written at Reading, 
forty miles from London, and dated about 12^0. "It is the 
only piece in six real parts known to exist before the fif- 
teenth century; it is a strict canon, and the earliest canon 
known; it also offers the earliest example of a ground- 
bass." 

The hymn "Veni, veni, Emmanuel" was woven out of the 
Antiphons used at Advent. Neale, whose English transla- 
tion is well known, believes that an unknown author of the 
twelfth century is responsible for the hymn as we have it. 
The text printed is from Daniel's "Thesaurus Hyiiinologi- 
ciis." The music is old Plain Song. 

Roger Bacon (1214-1294). 

Robert Grossetete (c. i 175-1253) : Rector Scholarum 
and Chancellor, Rector of the Franciscans at Oxford, from 
I2J5 Bishop of Lincoln, scholar, translator, sacred and 
secular author. 

John Basingstoke (d. 1252) : Archdeacon of Leicester 
from I2j§, student of Greek at Athens, scholar, gram- 
marian, translator. 

John Peckham (d. 1292) : Archbishop of Canterbury 
from 1229. Student at Paris, reader in Oxford. 

Members of the Gilds of Barbers and Waxchandlers. 
Students, townsfolk, countrymen, friars. 



50 



SCENE 1 

BACON AT OXFORD 

(Toivnsfolk and students enter in haste, and take their 
places, looking eagerly down the street) 

TOWNSFOLK 

The Gilds are coming, the Gilds are coming, 
This place is best. The players will be here, 

(The Gilds of the Barbers and W axchandlers appear, with 
a Miracle play) 

MIRACLE PLAY 

(Enter Abraham and Isaac) 

ABRAHAM 
Now Isaac, son, go we our way 
To yonder mount, if that we may. 

ISAAC 

My dear father, I will assay 
To follow you full fain. 

(Abraham, being minded to slay his son Isaac, lifts up his 
hands and saith following) 

O, my heart will break in three ! 
To hear thy words I have pity. 
As Thou wilt, Lord, so must it be, 
To Thee I will obey. 

ISAAC 

Father, tell me of this case, 

Why you have drawn your sword. 

And bear it naked in this place. 

ABRAHAM 

Isaac, son, peace, I pray thee, 

Thou breakest my heart even in three. 

ISAAC 

I pray you, Father, keep nothing from me, 
But tell me what you think. 

51 



ABRAHAM 
Ah, Isaac, Isaac, I must thee kill ! 

ISAAC 

Alas, father, is that your will, 
Your own child for to spill 

Upon this hill's brink? 
If I have trespassed in any degree. 
With a yard you may beat me ; 
Put up your sword, if your will be. 

For I am but a child. 

ABRAHAM 

O, my dear son, I am sorry 
To do to thee this great annoy; 
God's commandment do must I, 
His works are ever full mild. 

ISAAC 

Would God my mother were here with me! 
She would kneel down upon her knee, 
Praying you, Father, if it may be, 
For to save my life. 

ABRAHAM 

comely creature, but I thee kill, 

1 grieve my God, and that full ill, 
I may not work against His will. 

But ever obedient be. 

ISAAC 

Father, seeing you must needs do so, 
Let it pass lightly and overgo; 
Kneeling on my knees two. 
Your blessing on me spread. 

ABRAHAM 

My blessing, dear son, give I thee, 
And thy mother's with heart free. 
The blessing of the Trinity, 
My dear son, on thee light ! 

52 



I 



ISAAQ 

Father, I pray you hide my eyes 
That I see not the sword so keen ; 
Your stroke, Father, would I not see, 
Lest I before it shrink. 

ABRAHAM 

Ah, son ! my heart will break in three, 
To hear thee speak such words to me. 
Jesu, on me have Thou pity! 

ISAAQ 

Now, Father, I see that I shall die. 
Almighty God in majesty. 
My soul I offer unto thee ! 
Lord, to it be kind. 

(Here let Abraham take and bind his son, Isaac, upon the 
altar; let him make a sign as though he wotdd cut off his 
head with his sword; then let the angel come and take the 
szvord by the end and stay it, saying) 

ANGEL 
Abraham, my servant dear! 

ABRAHAM 
Lo, Lord, I am all ready here. 

ANGEL 

Lay not thy sword in no manner 

On Isaac, thy dear darling ; 
And do to him no annoy. 
For thou dreadest God, well wot I, 
Who of thy son hast no mercy. 

To fulfil his bidding. 
Therefore God has sent by me 
A lamb that is both good and gay. 
Into this place as thou mayst see, 

Lo, have him right here. 

53 



ABRAHAM 

Ah, Lord of heaven and king of bliss, 
Thy bidding shall certainly be done ! 
Sacrifice here sent me is. 
And all. Lord, through thy grace ! 

{Exeunt the Gild with the Miracle players) 



{The townsfolk who have gathered to watch the play, 
begin singing) 

Sumer is icumen in, 

Lhude sing cuccu; 

Groweth sed and bloweth med, 

And springth the wode nu; 

Awe bleteth after lomb, 

Lhouth after calve cu; 

Bulluc stereth, bucke verteth, 

Murie sing cuccu. 

Wei singes thu cuccu; 

Ne swik thu naver nu. 



(As the song ends the Friars are heard in the distance 
singing. The Friars enter) 

Veni, veni Emmanuel! 
Captivum solve Israel! 
Qui gemit in exilio, 
Privatus Dei Filio, 
Gaude, gaude, Emmanuel 
Nascetur pro te, Israel. 

Veni o lesse virgula! 
Ex hostis tuos ungula, 
De specu tuos tartari 
Educ, et antro barathri. 
Gaude, gaude, Emmanuel etc. 

Veni, veni o oriens! 
Solare nos adveniens, 
Noctis depelle nebulas, 
Dirasque noctis tenebras. 
Gaude, gaude, Emmanuel etc. 

54 



Veni clavis Davidica! 
Regna reclude coelica, 
Fac iter tutum superum, 
Et claude vias inferum. 
Gaude, gaude, Emmanuel etc. 

Veni, veni Adonai! 

Qui populo in Sinai 

Legem dedisti vertice, 

In Maiestate gloriae. 

Gaude, gaude, Emmanuel etc. 



(Exeunt Friars and townsfolk) 



FIRST STUDENT 

What tale is this, Roger, that thou wouldst leave us? 
Can Mother Oxford teach thee nothing more? 

SECOND STUDENT 

Ay, and he still must lead us by the nose ! 
I hear he's taking with him three or four. 

ROGER BACON 

Jest not, good friends ! I gladly would not go, 
But Paris is the mother of philosophy. 
There are the masters of the mind; I crave 
Her science, her strict knowledge of the tongues. 
She is the doorway of the ancient world, 
Whereto the flame and glitter of our days 
Are but the twilight of a half-filled lamp. 
Rich is the table our young Oxford spreads. 
But knowledge overseas surpasses far 
Fountains of youth or the unfailing loaf 
Travelers tell us of, but bring not home. 
Yea, in the interchange of wit with wit 
For greater wisdom, strangers profit best; 
Friendship oft kills the challenge of the mind. 
We shall bring back to England such a light. 
If God so will, as time shall not outwear. 

(^Exeunt) 



55 



Bacon's speeches in this scene are adapted from passages 
in the "Opus Majus" and the "Opus Tertium." The student 
song, the "Confessio Goliardi," dating approximately from 
1193, is attributed to Walter Map. The music is of a later 
period. 



56 



SCENE II 

ROGER BACON AT PARIS 

{Enter students of the University) 

FIRST STUDENT 
What warrant hath this Englishman to show 
Our masters here at Paris such contempt? 
He hath some pattern in his crazy head, 
And finding nothing in the world to match, 
He needs must wreck us all. 

SECOND STUDENT 

Was Oxford, now. 
Too good for him? 

THIRD STUDENT 
Marry, 'twas worse than this, 
Else had he never left the beef and beer. 

FOURTH STUDENT 
Just three months here, and what a bag of cures 
Already for this sickish world — new things 
To know, new ways to learn them ! 

FIFTH STUDENT 
Here he comes. 
{Enter Roger Bacon) 

FIRST STUDENT 
Our talk, Dan Bacon, rattles on thy name. 
Come, man, defend thyself. What's wrong with us 
That makes you go so strange? 

ROGER BACON 

No quarrel with you, 
Fellows, but with our betters quarrel enough. 
Hither I came as to the well of truth. 
Or of such wisdom in the way of books 
As the wide fame of Paris would imply. 
But the old ignorances flourish here. 
And knowledge here is the old muddle still. 
The law's the study — hey for a fat purse! 
But science and serene philosophy 
Are cripples here, and they that use them, fools. 

57 



SECOND STUDENT 
How wouldst thou cure them, Roger? 

ROGER BACON 

I would first 
Cast out the make-believe philosophers, 
Then by the help of Aristotle restore 
True science. Here a common know-it-all 
Can cite himself co-equal with the great — 
Aristotle, Averroes, Avicenna, 
John Smith — which of you knows the difference? 

One living rascal, not far off, enjoys ■ 

More credit with you than all masters dead. ^ 

With deep compassion do I speak of him 
And of the herd of long-ears he misleads. 
But without speaking, truth cannot appear. 
And truth, the Scripture saith, is above all. 

THIRD STUDENT 
We know your man! Touch somewhat on his sins. 

ROGER BACON 

He has four faults. The first is vanity ; 

The next is his unspeakable gift for falsehood; 

The third, voluminous superfluity ; 

And fourth, from his philosophy he omits 

Useful and pleasant things, the principles 

Without which what he keeps cannot be true. 

THIRD STUDENT 

Have at him, England, strike the villain down! 
You've found the way to make the masters love you. 

FOURTH STUDENT 

When thou hast flayed the folly from his bones. 
What then, Roger? 

ROGER BACON 

I would amend the texts 
For both philosophy and theology, 
So we might read just what the ancients wrote. 
Man's ignorance in general anchors firm 

58 



On four good pillars — authority, the first, 

That tells you what is what, and keeps you dark ; 

Custom, the second — mill-round for the mule! 

The third, opinion, — when you flatter me, 

I flatter you, so each makes other wise ; 

And last, the pride of knowledge unpossessed, 

Our pride of knowing things that are not so ; 

These are the fourfold strength of ignorance. 

But for divinity a special well 

Is sunk, a fount of error never dry — 

They who translate are ignorant of tongues, 

Know nothing of what tongue the book is in. 

And nothing of the tongue they put it into, 

Nor anything of what the book's about. 

So for God's glory every day they spew 

A page of jargon to confound the world. 

Neither philosophy nor theology 

Will prosper till we set our books to rights. 

THIRD STUDENT 

Some sense in that, Roger, and no great toil ; 
Straining of eyes and bending of backs will do it. 
Then comes millennium? 

ROGER BACON 

This but clears the way! 
Then comes the master science, the one art 
Divine, — experiment, the door of knowledge. 
Nay, the foundation of it and the roof, 
The warrant of all thought. For arguments 
Are but vain sound till the experiment 
Tries their conclusion. Only experience — 

THIRD STUDENT 
The truth at last ! Experience is the thing ! 
(Sings) 

Meum est propositum in taberna mori, 
Ubi vina proxima morientis ori ; 
Tunc cantabunt laetius angelorum chori : 
"Deus sit propitius isti potatori." 

(Exeunt the students laughing and singing. Bacon 
stands angry and disgusted, then exits the other side of the 
stage) 

59 



This scene at the University of Paris on All Saints' Day 
in the year 1245 represents Roger Bacon at the end of his 
career as a student. The degree of Master of Theology, at 
that time also called the Doctorate, zvas probably the 
most coveted the University could give. Ten to twelve 
years of study were necessary to attain it, after mastering 
the more elementary subjects. Save in exceptional circum- 
stances no one under thirty-five could receive the degree, 
which was at the same time the license to teach. Bacon's 
speech is adapted from a passage in the "Opus Majns." 

Roger Bacon (1214-1294). 

William of Auvergne (d. 1299) : From 1228 Bishop 
of Paris and Chancellor of the University. 

Lords of Parlement. 

Canons of Paris. 

Masters of Theology : Members of the Gild of Masters, 
including Bishops and Archbishops, and Albertus Magnus 
(1202-1280), and Alexander of Hales {d. 1245), Presiding 
Master. 

The Rector of the University: Head of the Faculty 
of Arts. 

The Proctors of the Four Nations : The French {in- 
cluding all Romance countries), the Norman, the Picard 
{Loiv Countries), the English {including the Germans). 
The Four Nations represented the students of Arts, organ- 
ized according to countries. 

Representatives from the Faculties of Canon Law 
and Medicine. 

The Paranymphus : Academic herald and secretary to 
the Chancellor. 

Baccalarii Formati: Candidates for the degree of 
Master of Theology. 

Younger Students of Theology, including Thomas 
Aquinas (1225-1274) and Bonaventura (1221-1274). 

60 



SCENE III 

THE UNIVERSITY OF PARIS CONFERS THE 
DOCTORATE ON ROGER BACON 

{The Bishop's Hall. Enter the Masters and after them 
the Paranymphus) 

THE PARANYMPHUS 

Masters and doctors in theology, 

Now is All Saints' Day, when your votes are given, 

Each second year, for fit and chosen ones 

For stewards of the mysteries of heaven. 

This day an English scholar, Roger Bacon, 

Asks to be licensed Doctor. He has run 

The long course charted for aspiring minds ; 

Ten years they voyage ere the port be won ; 

Oft they despair, like castaways afloat. 

Till the seven seas of weariness be past ; 

Now lights the welcome dove on Noah's boat, 

No more the barren vigil, land at last ! 

I, as a groomsman, bid the wedding guests 

Come to this sacrament this holy tide. 

See on our vows how rich heaven's blessing rests, 

When man, the child of God, takes Truth for bride. 

(Exit Paranymphus. Enter the Chancellor, the Baccalarii 
Formati, etc.) 

CHANCELLOR 

Masters, my messenger has summoned you 

According to our custom, to decide 

Whether the candidates who petition now 

Shall have the license. Only one name appears — 

Roger Bacon, of England. Has he performed 

Duly the residence, exercise, and acts 

Named in the statutes? Has he proved himself 

Diligent, clean in morals, sound in faith? 

6i 



PRESIDING MASTER 

Masters, there is some whisper of this man, 
A scandal that his doctrine wanders wide 
From our strict science of theology. 
Reason he sets too high, custom he scorns. 
What has been held for ages is to him 
No truer than the thing he proves to-day. 
These are but rumors; yet to license him, 
Without some firm accounting, were not well. 

PROCTOR OF THE ENGLISH NATION 

Masters, the candidate may be approved. 
He has his nation's vote ; to me, their Proctor, 
He swears obedience, and to his Faculty, 
And to his nation. Ask him what ye please 
When he is licensed ; he will answer well, 
Or if he errs, accuse him to the Church! 

{A pause) 

CHANCELLOR 
No further question? Do ye vote for him? 
(They raise their hands — some reluctantly) 
Bring in the candidate. 

(Roger Bacon enters and kneels before the chancellor, 
the others standing) 

By the authority of Almighty God, and of the Apostles 
Peter and Paul, and of the Apostolic See, I give thee license 
to dispute, to read and preach, and to perform in the Faculty 
of Theology all that pertains to a Doctor, in the name of 
the Father and of the Son and of the Holy Ghost. Amen. 

(Places the biretta on Bacon's head) 

Do thou begin, in the name of the Father, and of the Son, 
and of the Holy Ghost. Amen. 

(Bacon kisses the Chancellor's hand, and takes his seat 

among the Doctors) 

63 



PRESIDING MASTER 

Doctor, we hear a question, whether thou 
Art loyal priest or half philosopher. 
Tell us thy judgment of philosophy. 

{After a pause, Bacon rises) 



BACON 

We in the Church should know philosophy, 

And in philosophy should obey the Church, 

For in them both a single goodness shines. 

Wisdom is one; all pages that are wise — 

Sacred or secular — are mines of faith, 

Rich treasuries of doctrine ; for God grants 

Even to the philosophers His truth. 

Therefore to holy uses should we bend 

All human wit, lest, undirected so. 

It serve no use at all. For know we not 

The infidel philosophers are damned? 

They, knowing God, yet glorified Him not. 

Therefore their works are folly, their own words 

Condemn them. For without the breath of God 

Nor man nor wisdom lives. Good Alfarabius 

Says in his book on science, as the boy 

Unlettered is to the most learned man. 

So is philosophy to the wisdom of God. 

Yet of this world our knowledge well may grow, 

Since man's inventions are imperfect all. 

And we who coming later do inherit 

Old instruments and disciplines of mind, 

Should, using them, ourselves build nobler things; 

For, saith Boethius, nothing is more miserable 

Than to move always in the path we know. 

Never discover, never invent, never explore. 

We that are called to the immeasurable 
Wisdom of God, if in the faith dwells light. 
Should overstep whate'er the pagan knows 
And pass beyond his reach. His twilight dreams 
Should to our vision minister, — yea, the truth 
He masters, mastering him yet more. 
Compels him captive to the one true God. 
Wise Avicenna and Alfarabius, 

63 



Tullius, Seneca, and Aristotle, 

Infidels all, yet turned their eyes on God, 

As a good soldier on his captain waits. 

There is one God, say the philosophers ; 

In essence one, whose w^isdom, goodness, power, 

Are infinite ; one God in persons three. 

Father and Son and Spirit, who from nothing 

Created all. Philosophers say this. 

Further, they touch on doctrines, many a one. 

Of Christ our Saviour, of the Virgin Blest, 

Of angels, of the rising from the dead. 

Of the last judgment, of the life to come — 

Blessedness for the obedient, and pain 

Eternal for the scomers of His will. 

These things are written in philosophy. 

So constant in the study of wise books. 

Of Holy Scripture, and all books beside. 

Were the philosophers. Should we be less wise? 

Nay, let us sift all wisdom thoroughly. 

Lest, being fools, we lose our part in God. 

(He takes his seat again. A pause) 

PRESIDING MASTER 

Some truth is here — perchance, some danger too. 
Son, to be humble is the latest art 
The wise man learns. Study humility. 
Snatch not too rudely at the temple veil. 

(Exeunt) 



64 



o 

•1 
a 

u 
f> 

o 

s 

t> 

rt- 

tr 
a 






n 
D 




I 



Although Florence stands well outside of Bacon's ex- 
periences, so far as we know, yet the thirteenth century to 
the average modern reader means Dante and his city. 

This scene, though fanciful, is based upon a ivell-known 
passage in the "Vita Nuova." The place is supposed to be 
a street near the Chiesa di San Martina; the time. May, 
I2Q0, a month before Beatrice died. The attempt has been 
made to imagine an earlier Dante than the author of the 
"Vita Nuova," a character in process of becoming spirit- 
ualised. 

Dante Alighieri (1265-1321). 

Beatrice Portinari (June? 1266-June 8, 1290) : The 
wife of Simone de' Bardi, the heroine of the "Vita Nuova," 
and the inspiration of the "Divina Commedia." 

GuiDO Cavalcanti (i25o?-I30o) : Florentine poet, 
whom Dante refers to in the "Vita Nuova" as his best 
friend. 

Giotto di Bondone (1266-1337): Florentine artist, 
disciple of Cimabue, and intimate friend of Dante. 

Brunetto Latini (i2io?-i294) : Florentine statesman 
and writer, friend of Guido and of Dante, to whom Dante 
pays a noble tribute in the "Inferno," xv. 82-5. 

Giovanna: a lady whom Guido Cavalcanti loved, and 
whom he called, in one of his "ballate," "Springtime" 
("Primavera"). In the "Vita Nuova" (§24) Dante records 
his meeting with Beatrice and Giovanna, and he plays upon 
the name "Primavera," making it to mean "She zvill come 
first," because as they walked this lady preceded Beatrice. 



66 



INTERLUDE 

FLORENCE AT THE END OF THE CENTURY 

(Citizens of Florence pass in each direction. Enter Guido 

Cavalcanti, who paces up and down; then 

Giotto di Bondone) 

GIOTTO 

Hail, Guido Cavalcanti ! Dost thou carry 
Hither the sorrows of our Florence? 

GUIDO 

Here 

I lie in wait for Dante. Pray thee, tarry. 
The master Cimabue learns to fear 
A rival, so they say. 

GIOTTO 

Too wise is he 
To fear one, were I one. 

GUIDO 

Thy turn is near. 
Now the Bargello fresco goes to thee. 
Thou wilt paint Dante's portrait in, they say- 
Perchance they say too much ! This penalty, 
To live on idle tongues, ye great folks pay. 

GIOTTO 

If this be greatness, I have had my taste ; 
Good master Cimabue walked one day 
(My neighbors vouch for this) across the waste, 
Where I, a barefoot urchin, kept the flock. 
Frescoes of sheep along a wall smooth-faced 
He found me sketching with a bit of rock ! 

67 



GUIDO 

That tale will live ; history thrives on such. 
Fame, like true love, keeps extra facts in stock 
To feed its faith on, it believes so much. 

GIOTTO 

Dante, now, swears his love-struck dreams are true; 

He's angry if you put him to the touch. 

He'll make a saint of Beatrice, ere he's through. 

GUIDO 

He thinks the virtues of the Spouse of Heaven, 
Veiled in this lady, walk before his view. 
Strange if that fiery soul of his, love-driven. 
Should blazon in the eyes of wondering time 
Her whom he little knows, scarce speaks to, even ! 

GIOTTO 

Always he will be pondering that fair rime 

Of Guinicelli's, on the gentle heart. 

How love and gentleness make perfect chime, 

But ever love and evil dwell apart. 

He takes her for an angel sent to drive 

Wrath from him, and love teaches her the art. 

GUIDO 

Giotto, to test her influence now I strive. 

He told me, though he burn with hell's own wrath, 

Yet, should this lady suddenly arrive. 

Charity cools the flame — ^yea, if he hath 

Her salutation, so her lips but move, 

Though his sworn foe that moment cross his path, 

His spirit sings no other tune but love. 

GIOTTO 

Could he forgive Corso Donati so? 
I wonder! 

GUIDO 

Even what I was thinking of! 
Now, if my little plot works, I shall know. 
This way Ser Dante, ere the next hour ring. 
Walks homeward. Vanna, in the secret too— 

65 



GIOTTO 

Thy Primavera, beautiful as Spring? 
How Dante liked the nickname! 

GUIDO 

Fair and fair 
And fair again she is ! She plots to bring 
Beatrice, if heaven favor, down that stair 
Just at the moment Dante's sulphurous rage 
At Corso's name shoots up its devil-flare. 

GIOTTO 

Be wary lest too soon thou turn the page ; 

Prick him to anger early in thy plan, 

And she may greet him in the cooling stage. 

GUIDO 

His anger will not cool. 

(Enter Dante) 

Behold this man 
That seemeth not himself, so changed he is! 

DANTE 

Guido, good friend, so yesternight began 
Thy greeting with a challenge like to this; 
Am I so changed? 

GIOTTO 

The tokens in thy face, 
Dante, no bachelor of love could miss. 
Thou shalt be love's own poet, Guido says. 

DANTE 
I would be one who sings as love shall tell. 

GUIDO 
So? What if Corso prosper in love's grace? 

DANTE 

Speak not of him ! Speak of Forese well. 
Call blessings on Piccarda, but of him 
Nothing, — or pray God blast him soon in hell. 

69 



i 



GIOTTO 
Is he so evil? Though his wit be grim — 
I know he called Vieri "Peter's Ass," 
And Guido here "The Spiggot"— 

DANTE 
Though his whim, 
Sayst thou, be for wife-murder, let it pass! 

GIOTTO 

That was not proved. 

DANTE 
Who doubts it? Such another 
Is not, nor lived since Azzolino was. 
Florence he'd sell as he would sell his mother. 
He will not fight— he stabs ; he'll stab thee yet, 
Guido, though now your feud ye feign to smother. 

GIOTTO 
The echo of such anger is regret, 
Dante; thou art too hard. 

DANTE 

Why, even the sainted 
Piccarda says his heart on sin is set; 
Her zeal of sisterly forgiveness fainted. 
When to tear off her nun's veil he saw fit. 
(Enter Brunetto Latini) 

GUIDO 
Hail, Ser Brunetto, my once well-acquainted 
Councilor; too seldom now we meet. 

BRUNETTO LATINI 

Guido, the little strength my long years leave me 

(He sees Dante) 

Ah, Son, what anger on thy face is writ ! 

DANTE 
We spoke of Corso. Never God forgive me, 
If without wrath I name the false and craven ! 

BRUNETTO LATINI 
Son, thy fierce justice, thy dark hatreds grieve me. 
Bathe deep in love ; once love the heart hath laven, 

70 



(Exit) 



Even here man grows eternal hour by hour. 
Follow thy star ; thou shalt find glorious haven. 
Though for a time this people, blind and sour, 
Heap with ingratitude thy loneliness, 
Yet when at last thy fame begins to flower. 
All factions for a share in thee shall press. 
Then shalt thou be their hunger and their food. 
But far then from the goat shall be the grass. 

DANTE 

If my desire be filled, from this abode 

Death shall not take thee soon. But him who works 

Evil against my city, may his blood 

Spatter the stones where now his soft foot lurks ; 

Dragged helpless at the tail of a wild beast 

May his bad carcass toss by leaps and jerks 

Toward the abyss, where pain shall ne'er be ceased ; 

Faster at every step may the steed go. 

Till of his flesh remain no shred the least. 

May the heavens turn not long, ere this be so ! 

(Enter Giovanna and Beatrice, ivho in this order cross 
the stage) 

BEATRICE 
Hail, Dante ! 

(Exit Giovanna and Beatrice) 

GIOTTO 

(Whispers to Guido) 

Now the spell is on him! 

DANTE 

Ye 

Who watch in the everlasting day, where no 
Sleep nor night hinders, but all truth ye see. 
And there the bread of angels satisfies. 
Even now ye give of your felicity 
Foredream and promise ! Make all scholars wise 
With that clear wisdom whereon God afar 
Was thinking when He made the happy skies ! 
Grant us the love that moveth sun and star ! 

(Exeunt) 
71 



\ 



This speech is based upon what seem fair inferences from 
Bacon's own words in the "Opus Majus" and the "Opus 
Tertium." Whether or not he was right in his account of 
himself, this is the sort of account he gave. The date of 
the scene is supposed to be 1294. 



1» 



SCENE IV 

ROGER BACON IN OLD AGE 
(Enter Bacon alone) 

ROGER BACON 

After experiments innumerable 

I try old age, neglect, and loss of friends. 

Is there advantage from neglect of me? 

Or do the stars to wisdom favorable 

Withdraw their light? 

Darkness my vigil ends, 

Darkness and insult and foul jealousy. 

Franciscan, am I? a cursed friar 

Who to be poor should labor hard. 

Not meddle with God's mysteries, nor blight 

The ignorance of my betters? Abelard, 

Thou too wast insolent, thou blessed briar ! 

How thou didst sting their shoulders, God be praised ! 

God grant my lash has swollen higher 

The welts thy wholesome scourging raised! 

Here's my old bitterness. 

Meekness I never mastered. 

Nor learned that fine address 

To prove my man a fool, yet spare his pride. 

Yet I hold, an honest man. 

Lest error fatten this world's troubles. 

Cheerfully brings his thoughts to strict account; 

Only a dastard. 

Once he is astride, 

Would rather hurt his fellows than dismount. 

In Paris long ago I ran 

The pleasant gauntlet of their hate 

Merely for pricking their pet bubbles. 

Hatred I got instead of thanks ! 

73 



\ 



Oxford, my mother, though in youth 

I left thy calm and kindly halls 

For some sweet wilderness, where truth 

Unearned, like manna, daily falls, 

Until my folly spent its rage. 

Thy patient shrewdness bade me roam; ■ 

Then from my futile pilgrimage ' 

Without reproach didst take me home. 

A quiet room, a shelf for books. 

The instruments his science asks, 

For nothing more the scholar looks. 

But settles there and does his tasks. 

Oxford, thy gift was peace, the mood 

To follow truth from cause to cause. 

And comradeship to stir the blood. 

And for a subtle strength, applause. 

Yet the pure spring was changed to brine. 

Even here the malice showed itself at last. 

But through no bitterness of mine. 

All knowledge to the fool is sheer offense ; 

First a small hand of envy, then a cloud, 

Then the storm gathers fast. 

They hinted harmless magic, till their sense 

Of unused virtue once awoke, 

Then shrieked their folly long and loud 

In tales of barter with the fiend 

And fables of a brazen head that spoke. 

Who of his cloth of time would lose one shred 

To put speech in a brazen head? 

Too common is that miracle, God knows! 

Clement, thou kindly Father, dost thou see 

From the high station where Christ's Vicars rest, 

How far astray thy purpose goes? 

Justice was thy heart's desire ; 

Yet truth and I abide. 

Wasted, forgot, old prisoners untried, 

Only the flame of righteous ire 

Warming a little life within the breast. 

Thou didst command my doctrine to be brought, 

Thyself wouldst weigh within 

What error lurked, what wilful sin ; 

I, with God's praises singing in my brain, 

Laid bare to thee my boldest thought ; 

74 



I 



Twice I wrote, and once again, 

My knowledge, my conjecture, and my hope; 

Three books I sent thee by his hand who best 

Could show the method and the scope. 

Ah, my taste of phantom joy! 

The Titan burdens of thy days 

Never the mood, the moment gave, 

Till to the unremembering grave 

World-weary thou didst go. 

Or finding with the impartial gold 

Confused, too oft the harsh alloy 

Of my unbridled bitterness. 

Not wholly fit for blame or praise. 

Therefore didst thou leave the tangle so? 

Now comes old age ; my time is spent. 

Yet Christ, who gave the knowledge of Himself 

To doubting Thomas, not by argument. 

But by the very touch of hands, draws near ; 

Not without hope I go. 

Sometimes I see far off, in these last hours. 

Life without fetters, manhood without fear 

Walking with God — this world more wonderful 

As it is known, men nobler as they know. 

I see strange magic flowing from the mind; 

No more disease or sorrow of the dust. 

But nature comprehensible and kind ; 

I see new cities rising in new lands, 

Kings become diligent and just, 

Man by the labors of his hands 

Free as the air ; I see weird navies riding 

Higher than the eagle sweeps, 

And with Leviathan deep-hiding 

Man in a shell of safety creeps ; 

His voice surrounds him ; in the sky he hears. 

And answers from the mountain peaks ; 

At last the universe hath ears. 

The mind unhindered speaks. 

Harmless at last, the sword, 

Man's sternest ignorance, is laid away. 

Grant me in heaven a place — yea, grant us, Lord, 
On earth a clear remembrance in that day. 

(Exit) 
75 



1 



